Chapter 1PREFACE

It is a recognized fact that relating of stories is one of the best venuesofmaking think and reform their ideas. And those true stories of import-antevents in the past afford opportunities to readers not only to reformtheir waysof thinking but also uplift their moral standards.

The Holy Qur'an tells us about the prophets who were asked to relateto theirpeople stories of past events (ref: 7:176) so that they may think.Parables arealso mentioned in the Holy Book so as to warn peopleagainst pitfalls in theirways of life as weel as to provide examples of vir-tue and vice. The aim hasbeen to bid people to do good and forbid themfrom doing bad.

I have endeavoured in this booklet to relate stories extracted from thepasthistory, adding explanatory notes and relevant quatations form theHolyQur'an and ahadith. It is hoped that this will serve to acquaint read-ers to thetrue Islamic values as well as in uplifting moral standardswhere needed. It isalso aimed at helping lecturers in schools and in pub-lic gatherings.

Readers are requested to accord due respect to this booklet in view oftheHoly quatations contained in therein. Also to help us in circulating itas as tospread the benefit as widely as possible.

Ahmed H. SheriffP.O.box83856MombasaKenya

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Chapter 2THE KHOJAS WHO DISCOVERED THE TRUTH

Over five hundred years ago, some people in India and Iran held astrangebelief about God. They believed that God entered into everythingin theUniverse and that everything has the essence of God. The believersof thisoriginally were Hindus as well as a sect of Muslims.

Among the leaders of this belief were Peer Sadruddeen, an ancestor oftheAga Khans in Iran as well as one Hindu known as Sahadeva Joshi.With thisbelief, they made up a religion which they labelled as Sat PanthmeaningRight Path. The followers of this new path came to be known asKhojas whichis said to be a Sindhi word derived from the word "KHOJ"meaning to search.Perhaps it meant that the Khojas are those people whooriginally made deepsearch to find a religious path. It is also said thatthe word KHOJ A is derivedfrom the word Khwaja meaning a man ofdistinction a title awarded by thePeer to the newly converts to the SatPanth.

The creed of this new religion is based on incarnation of God i.e. Godenteredinto some human beings, as believed by Hindus. To nine incarna-tions ofHindu God Vishnu, they added Hazrat Ali (A.S.) as the tenth in-carnation. Theybelieved in him as God as did Alawites — the Nusairiesin Syria. Theyproclaimed themselves Shias as well, meaning the follow-ers of Hazrat Ali(A.S.) and his family.

It is mentioned that a Persian mystic by name Ali Itahi had come toKutch inIndia. He took with him some eager Khojas to Iran and intro-duced them to theancestors of the Agha Khans. It is thought that thesefirm believers in the newreligion and the close followers of Peer Sadrud-deen came to be known asBawas. After the death of the Peer, they be-came the guardians of the religionsof the Khojas. It is these Bawas who

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preached that the Agha Khans wereincarnation of God and included thisbelief in the GINANS - the prayer bookread usually in Jamat Khanas.The Bawas had considerable influence overthe Khojas as they also con-trolled the various ceremonies concerningmarriage and death, etc.

The Khoja faithful who took their lessons from theBawas came to beknown as Bhagats.The Khojas were mainly a trading community resid-ent in Bombay, Karachi as well as lesser numbers in towns and villagesof Kutch and Kathiawar in India.Some of them migrated to Zanzibar andother East African towns during theyears 1850 — 1900 to expand theirbusiness. The Khojas in those days wererather ignorant and simplepeople. They became influenced by social traditions of the Hindus, someof these traditions are still to be seen in marriage ceremonies althoughmany have disappeared with the times.

Despite being involved and surrounded by peculiar and unlslamic be-liefs andtraditions,, historical records show us that the Khojas weredeeply devotedtowards Imam Husain (A.S.). They would spend largesums to commemoratethe martyrdom of the Imam. Those who could af-ford would regularly travel toKarbala and other Holy places to pay theirhomage at the shrines of the Imams.

Sometime during 1860 - 70 A.D., a Shiite Muslim from Madras, India,by nameof Mulla Qader Husain is said to have gone to Karbala on pil-grimage as wellas to stay there for the purpose of acquiring more know-ledge in Shiism. Whilethere by chance he came into contact with someprominent Khoja Zuwwars -pilgrims from Zanzibar as well as Bombay.Among them wereNurmohamedbhai, Mukhi Hashambhai Dossa andDewji Jamal. On their visitto him, Mulla Qader would teach them the re-citation of Holy Qura'n as well asIslamic rules about cleanliness, prayers,etc.

Mulla Qader once described to them the merits of Hazrat Ali (A.S.).SuddenlyNurmohamedbhai said “We Khojas believe that Ali (A.S.) isGod” On hearingthis, the Mulla was greatly astonished. On further dis-cussion, he learnt that“Khojas also believed that Ali was the tenth incarn-ation of God and the AgaKhan the forty-sixth incarnation of Aly or God.

”Obviously this belief is in absolute contradiction to the basic prin-ciples ofIslamic belief in Tawheed — the Oneness of God. Belief in any

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form of humanrelationship with God such as entering of God into hu-man body is consideredas SHIRK — polytheism. The pure belief in theabsolute Unity of Allah is thefoundation of Islam and one who contra-dicts it cannot be called a Muslim.

“Surely Allah does not forgive that anything should be associated withHim,and He forgives what is besides this to whom He pleases; and who-everassociates anything with Allah, he indeed strays off into a remote er-ror.”(14:116)

Thus Mulla Qader became deeply concerned about the ignorance oftheKhojas and did his best to correct their beliefs. He took them to theMujtahidSheikh Zainul Abedeen and reported their plight. The Mullawas invited byDewji Jamal to accompany him to Bombay and Zanzibarso as to impart theknowledge of true Islam to the Khojas but he was notwilling to leave Kerbala.Finally at the insistence of the Mujtahid SheikhZainul Abedeen he agreed andleft for Bombay where he first stayed withDewjibhai.

In Bombay, Mulla Qader started a Madrassa in which he taught therules andtenets of true Islam according to Shia Ithnasheri beliefs. Gradu-ally he also leda congregational prayer which was first attended by 15/20 people laterexpanding to 50 and more persons. This had to be donesecretly inside ahouse in order to safeguard the lives of the faithful whohad separated fromthe main stream of Agha Khani sect of Ismaili Khojas.

On separation thus of the Khoja community into two different sects ofthe Ismailis as followers of Agha Khan and Ithnasheris as followers ofTwelveImams, there were repeated incidents of trouble between the twosects. TheIthnasheris were boycotted in matters of business, social con-tacts, burial, etc.

So harsh was the friction between the two that at times criminals werehired tostab the converts and murders took place.

But so firm and staunch were those handful in their faith that theycould not bedrawn away from the path of truth they had discovered.Their courage isindeed worth appreciating and taking lesson from.

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Today the Khoja Shia Ithnasheries numbering more than 100,000 are-prosperously scattered throughout the world in India, Pakistan, EastAfrica,Madagascar as well as Europe, USA, Canada. They not only main-tain theirIslamic traditions but also contribute their time, energy andmoney for thepropagation of truth.

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Chapter 3SHADDAD'S PARADISE ON EARTH

'Aad' was a descendent of Prophet Noah. Thousands of years ago, hispeoplehad lived in the deserts of “AL-AHQAF” around Oman andHadhramut in South Arabia. They were strongly built and very tall.They believed in no Godbut worshipped idols.

Prophet 'HUD' was sent by Allah to preach and guide them on theright path.He advised them to worship one God as taught by Islam butthey paid noheed. Allah punished them by stopping rain and droughtover took them foryears. Then some people went to Prophet 'Hud' beg-ging him to pray to Allahfor the rains.The Prophet prayed and instructedthem to return to theirvillages. There after it rained and peopleprospered. But never did they amendtheir conduct nor abandon theirfaith in idol-worship. Al last they weredestroyed by punishement fromAllah.

When 'Aad' died, he left behind two sons Shaddad and Shadeed. Aftersometime Shadeed also died and Shaddad became the ruler of his king-dom. He had appointed several governors in the areas over which heruled. He grewso arrogant that he even claimed to be God and com-pelled his people toworship him.

Allah sent Prophet 'Hud' to approach 'Shaddad' advising him to cor-rect hiswrong thinking and conduct. In response, he once asked theProphet whatreward he could expect if he were to put his faith in Allahand worship OneGod. He was told that he would have a place in para-dise. Shaddad inquiredwhat sort of place it was. The Prophet describedit as a blissful place wherethe righteous and true believers in Allahwould after death enjoy the best ofevery thing. 'Shaddad' responded

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saying it was nothing since he could alsobuild similar place or even abetter one on earth.

He then resolved to build a huge and beautiful paradise of his own onearth.He sent someone to Zohak Tazi - who ruled Iran with request topurchase allavailable quantity of gold and silver. He also sent peoplearound to otherplaces and acquired large quantities of valuable items in-cluding musk andamber etc.He then gathered all his experts and archi-tects and gave theminstructions to construct a magnificient 'paradise' onearth.

A place with good climate and scenery somewhere in south Arabiawasselected. High palaces and towers with walls inlaid with gold andsilver wereconstructed. Beautiful pearls and emaralds were spread onfloors instead ofsand. Trees made of gold with branches hanging withmusks and amber wereput up in plush gardens. Everytime the windblew, the sweet scent OT theirperfume would spread around. Pretty wo-men were accommodated there tobeautify the dream setting. All valu-able metals and materials were suppliedand it took some three hundredyears to complete it.

In those very olden days, people used to live very long. Prophet Noahhadlived for 900 years. Similary Shaddad was informed that he wouldlive aboutthat long. So he was extremely anxious to enter and live in hislavish man made paradise before his death.

He gave orders to all people to proceed to the walls of dazzling city ofhighand magnificient pillars described in the holy Quran as IRAMZATIL IMAD.Then he himself came out of his residence in Hadramontwith his large armyfor opening ceremony. As he neared the paradise ofhis imagination, suddenlyhe saw a deer with trunk and legs of gold andsilver. He gave chase tocapture it but in so doing he got separated fromhis army. Now alone,unexpectedly he was faced with a frightful horse-man who in raised voice said:

“Oh Shaddad! You imagined that you will be saved from death andlive forever after entering this man-made paradise on earth.”

Shaddad on hearing this trembled and inquired who he was.“I amMALAKOL MAUT” - (the angel of death) came the reply.

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“What do you want and why are you obstructing me?” askedShaddad.

“I have come to take away your soul”, he replied.

Shaddad pleaded for sometime at least to be able to enter his paradisebutthe angel of death refused saying he had no permission from Allah todo so.He then fell from his horseback and his soul instantly departedfrom his body.His army heard a deafening and frightening sound fromthe sky and they alsoperished on the spot. None of them could fulfil theirardent desire of enteringthe fictitous paradise. The whole decoratedstructure crumbled and got buriedunder the Arabian sands.

What a splendid example of the consequence of one who thought hecouldchallenge the Might of Allah, who had become arrogant as a resultof thisenormous wealth.What a tragedy that he could not even step intohis manmade paradise.

The Holy Quran has truly described such people in these words:

“Nay! man is most surely inordinate,Because he sees himself free fromwant.” (96: 6-7)

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Chapter 4KA'ABA AGAINST THE MIGHT OF ELEPHANTS

During the sixth century around 570 A.D., before the advent of Islam,the partof Arabia known as Yemen was under the rule of the AbyssinianChristianswho had driven away the Jewish Himyar rulers. The Abyssini-an viceroy inYemen was Abraha Ashram. He was determined to buildgreat church inSan'aa, present capital of Yemen, so as to make it a lead-ing centre ofcommerce and place of pilgrimage for the Christian world.He was convincedthat this dream could only be realized if he could firstdestroy Mecca whichwas then a huge centre of commerce andpilgrimage.

Intoxicated with power and fired by religious fanaticism, Abraha fi-nally madehis vicious plans. Accompanied by a big herd of elephantsand other animals,he led an expedition and marched to destroy the HolyKa'aba in Mecca. The Arabs in those days hardly had any opportunity tosee an elephant in theirlives. Hence the army of Abraha is described inhistory as 'ASHABUL FEEL'i.e. the army with elephants.Abraha campedhis army on the outskirts of Mecca preparing to attack and destroy theholy Ka'aba. During the course of preparation, his army stole some 700camels belonging to Abdul Muttalib - the grandfather of the HolyProph-et Muhammad (S.A.W) The camels were grazing in the open fieldsout-side the city.

Abraha sent a message to Abdul Muttalib who was thesupreme chiefof Mecca, informing him his intention of destroying the HolyKa'aba. Ab-dul Muttalib replied that he would meet Abraha in person and talktohim. When he approached the invading army's camp, he was receivedre-spectfully and given an honourable seat near Abraha. As the two men-talked, Abdul Muttalib said that he had come to complain aboutAbraha's armystealing his camels. Abraha answered, “I have come to

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conquer Mecca, yourplace of worship, and you worry about yourcamels?” Abdul Muttalib repiied, “Iam the owner and responsible for thecamels so I have come for them. TheKa'aba belongs to God and it is theconcern of the owner of that housewhether to save it or not.” Abraha,amazed by the reply, returned Abdul.Muttalib's camels to him but wasdetermined to attack the city. Abdul Muttalibadvised his people to moveinto the hills for safety.As Abraha entered the city a huge flock of tinybirds, like a patch of cloudappeared in the sky. Each bird had a smallpebble in its tiny beak and droppedit on the invading soldiers. Thestones fell exactly on the men and they wereinstantly killed and fellprone on the ground. Abraha was spared but one birdflew above him.The king asked him what kind of birds had acted somiraculously.

Abraha raised his eyes to the sky and saw the bird and pointedout it tothe king; the bird dropped the stone and Abraha was instantlykilled.After the miraculous event, Abraha's army was found lying on theground asbits of some withered and crunched grass rendered useless forany purpose.

Is this event not a clear miracle proving the sanctity of the Ka'aba andthepeople who were truly attached to it such as Abdul Muttalib and thepeople ofhis house? Had he not shown his utmost confidence in Allah asthe realprotector of the Holy Shrine and guided his people to safety, theywould have perhaps bowed down to the might and pomp of Abrahaand made a truce with him. Consequently the history of Mecca and theholy shrine as well as theglory of Islam would have been different.

Another important lesson to draw from this event for men of all agesis that aman intoxicated with power can prepare armies and armamentsagainst God'sholy plan, but such a man's action will be his own down-fall, he cannot prevailagainst God.

The Holy Qura'n has in eloquent words described this incident asfollows:

“Have you not considered how your Lord dealt with the companionsof theelephant?Did He not cause their war to end in confusion,And senddown (to prey) upon them birds in flocks,Casting against them stones ofbaked clay,So He rendered them like straw eaten up” (105: 1-5)

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Chapter 5LESSONS FROM THE LIFE OF AN ANT

Prophet Sulayman once was sitting on the bank of a lake deeply en-grossed inthe beauties of nature around and appreciating the variousforms of Allah'screation on earth.

Suddenly the Prophet's attention was drawn towards an ant creepingforwardwith a grain of wheat in its mouth. As it reached near the water,a tortoise came out, opened its mouth and the ant crept into it. The tor-toise closing its mouth disappeared under the water. After a while, thetortoise again sprungout of the water and standing on the bank openedits mouth and the ant cameout. But this time it had no grain of wheat inits mouth. The Prophet became anxious to know what had been happen-ing under water. On inquiring, the ant explained that at the bottom ofthe lake, there was a stone and under neath it there was another ant whowas blind. Allah had created it there and becauseof blindness, it couldnot move out. I have been appointed by Allah to provideits daily susten-ance with the assistance of the tortoise. Hence I do performthis dutyeveryday.

Prophet Sulayman in response to his special prayer to Allah was gran-ted kingdom and was given power over the forces of nature, over theJinns and devils and the birds and other living creatures. He was also en-dowed withknowledge of their language hence his ability to speak to theant.

Let us ponder over one thing. If a tiny creature like an ant living undera stoneat the bottom of a sea is not denied its sustenance, why shouldman - thenoblest of all creatures ever suspect loss of his sustenance fromAlmightyAllah.

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Prophet Sulayman's subjects were of various types and they livedpeacefullyand co-operatively by his discipline, justice and good govern-ment. Jinns, menand the birds gathered in groups before him. On theirlong march out oncethey came to a lowly valley of ants. This valley con-tained huge deposits of in valuable metals like gold, silver and preciousstones. This precious placewas guarded by Allah with extraordinarykinds and sizes of ants. On accountof this, none could approach the placeon foot nor mounted.

When the chief of the ants saw the pomp and the glory of the hugearmy of Sulayman approaching towards it in the air, it sounded the cau-tion to all of itskind in the valley to get into their holes lest they gettrampled down andcrushed.

Prophet Sulayman smiled at the precaution taken by the ants andordered hiscompanions to wait until the ants went into their holes and tobe careful not tocause any harm to the ants when passing through. Heprayed to Allah tomake him grateful for His favours and to do gooddeeds that please Him andto admit him among His righteous servants.Addressing the chief of the ants,the Prophet is reported to havesaid:“How could my people hurt you and your like as they are floatingin the air anddon't you know that I am the apostle of Allah and wouldnever act unfairly?”

The Chief of the ants replied:“Oh apostle of Allah! My cautioning myflock was not for fear of hurt but to prevent them getting astray and for-getting the glory of Allah after seeing the glory of your army or yourpomp and glamour and be tempted by them.”

That even the humblest creatures of Allah like the ant is endowed withthe necessary wisdom to live and protect its life is apparent from this.Besides one should not be over taken by the glory of the worldly pompof the rulers andkings as to forget the glory of the creator Allah that iswhat the ant teaches us.On the other hand the prayer of Prophet Sulay-man indicates his humility before Almighty Allah who had bestowedupon him control over the forces ofnature. That one should utilize God'sbounties for righteousness and for good to others is also the lesson wederive. Despite all his possessions and gloryas the king ruling over a vastempire and having control over various creatures, Prophet Sulaymanused to fast the whole day, weave baskets and sell them. From the return

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of his own labour, he used to purchase loaves and eat them sitting alongwith the poor.

In one of his sermons in Nahjul Balagha, Imam Ali (A.S.) exhortspeople toponder over the power of Allah's creation and citing example ofthe creation ofan ant he says:

“Had they pondered over the greatness of His power and the vastnessof His bounty they would have returned to the right path and feared thepunishmentof the Fire; but hearts are sick and eyes are impure. Do theynot see the small things He has created, how He strengthened their sys-tem and opened for them hearing and sight and made for them bonesand skins? Look at the ant with its small body and delicate form. It canhardly be seen in the corner of theeye, nor by the perception of the ima-gination - how it moves on the earth and leaps at its livelihood. It carriesthe grain to its hole and deposits it in its placeof stay. It collects duringthe summer for its winter, and during strength for theperiod of its weak-ness. Its livelihood is guaranteed, and it is fed according to fitness. Allah,the Kind, does not forget it and (Allah the Giver) does not deprive it,even though it may be in dry stone or fixed rocks.

If you have thought about its digestive tracts in its high and low parts,the carapace of its belly, and its eyes and its ears in its head you wouldbe amazed at its creation and you would feel difficulty in describing it.Exalted isHe who made it stand on its legs and erected it on its pillars (oflimbs). Noother originator took part with Him in its origination and noone having power assisted Him in its creation. If you tread on the pathsof your imagination and reach its extremity it will not lead you any-where except that the Originator ofthe ant is the same as He who is theOriginator of the date-palm, because everything has (the same) delicacyand detail, and every living being has little difference.”

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Chapter 6GHULAMHUSEIN AND THE GAME OF CHANCE

Ghulamhusein was a popular social figure and a keen host of guestscomingto him from distant lands. He lived in Moshi, a beautiful smalltown at the footof Mt. Kilimanjaro in Tanzania. He was generous andhospitable to one andall. One of his hobbies during leisure hours particu-larly on Saturdays and Sundays was to play the game of cards with hisfriends. For hours they used to get together where they enjoyed thegame. It was not with the aim of gambling but rather just for pleasureand pass time.

Once in the midst of a lively game of cards, his servant came to informhimthat a guest of his was seriously ill at the guest house and needed hisimmediate attention. He sent the servant back saying he would comesoon.But he was so much engrossed in the game of cards that he did notfeelinclined to withdraw from it. So he continued to play with keeninterest.

After a while, his servant came again to report that the condition of theguestwas deteriorating and needed his urgent attention as there was noone else toattend. But Ghulamhusein was so deeply engrossed in thegame that he didnot want to be disturbed. As such, again he sent the ser-vant back promisingto come soon.

By the time he could be free from the very mind-captivating game ofcards,the servant came for the third time. But this time he reported thatthe guest of.his — a poor traveller from distant lands — had alreadydied. This news gavea shock of his life to Ghulamhusein. It convincedhim of the evil and harmfuleffect of such an indoor game. There andthere he vowed never to indulge himself in such a game.

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Is this not an eye-opening example of an intoxicating and mentally dis-tractinggame of cards, commonly played today either as a pass-time orfor gamblingpurposes? Perhaps it also explains the philosophy behindabsolute Islamic forbidance to play or watch such a game, even withoutthe chance of gainingor losing money.It is meant to be a preventionrather than cure lest man is one day tempted to use the game forgambling purposes.

But why do people become interested in such games of chance, be itcards,billiard ball or chess at casinos and gambling dens? A number ofreasonscould be put forward for this.

A mentally active young man happens to look for a time-pass, awayfrom hisusual home or office environment, and, he is misled to believethat a casino ora billiard club is the best place for this. Or it is possiblethat he is tempted by afriend for his company to play a game. But morethan that, it is the greed and temptation of an easy and quick chance ofmaking money by gambling. Again he is misled to believe that he is lag-ging behind whilst his friend and relativesmint millions of easy moneyin the gambling dens.

A gambler often spends hours at the gambling dens at the expense ofhisvaluable time for his other moral and religious duties towards hisGod and family. Should he lose in one game of chance, he is tempted toplay again andagain till he recoveres his loss. Should he win and makesome money, he isagain tempted to play in order to double and treble hisday's easy earningfrom the game of chance.

Thus, the mind of a gambler becomes currupt and his aim of life re-volvesround money. His goal of life ultimately is to mint money, moreand more. Hismind is so much distracted that he is no more able to con-centrate in hisnormal job or studies. In the temptation of making more oreasy money, hisheart is all the time drawn and attached to the gamblingtable.

And when the tide turns against him and he incurs losses after lossesin thegambling business, the time comes when he is obliged to disposeoff hispersonal belongings to pay off the debts. The family life at homebecomes disrupted as a result and he is then detested and looked downupon by thesociety and his own family members.

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Islam which has come as a total code of life for man, has condemnedand forbidden every game of chance. The following ayats of the holyQura'n are a good guidance.

“They ask you about intoxicants and games of chance. Say: In both ofthemthere is a great sin and means of profit for men, and their sin isgreater thantheir profit. And they ask you as to what they should spend.Say: What youcan spare. Thus does Allah make clear to you the commu-nications, that youmay ponder” (2:219)

Ithm as used in the Qura'n is interpreted as that sinful condition in thehumanintellect and soul whereby he is distracted and kept away fromreaching actsof goodness and perfection. Therefore, what it means is thatdrinks and gambling — two of the major sins in Islam — as the source ofgreat harm tohuman body and soul.

“The Shaitan only desires to cause enmity and hatred to spring in yourmidst by means of intoxicants and games of chance, and to keep you offfrom ther emembrance of Allah and from prayer. Will you then desist?”(5:91)

It is quite evident from the above verses of Holy Qura'n that theenmity and hatred in addition to distraction from the rememberance ofAllah and prayers results from gambling and drinking.

The Holy Prophet Muhammad (s.a.w.) and his progency havestronglycondemned the games of chance.

Imam Radha (a.s.) has said:“Allah has described gambling as a filthyand impure act of Satan and haswarned people to keep away from it”

Can a wise man and a true Muslim ever think of going near to Satanicgamesof chance and take the risk of ruining his life? Certainly not!!

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Chapter 7WHERE MUSIC LEADS TO

Alamgheer was one of the past Moghul kings in India. It is said he wasadevout muslim and staunch upholder of Islamic tenets. He banned allluxuryitems in his kingdom including the listening to music. No onedared do soeven privately in his home. Those engaged in musical provi-sion for theirearnings, got together to discuss what to do. They decidedto take out aprocession on the streets of Delhi in protest.

So one day they staged a grand procession taking out a big JANAZA(coffin)and marched on the streets of the capital. They passed in front ofthe king'spalace. They raised their voice as well as the JANAZA to maketheir amusingprotest march conspicuous before the king who was thensitting on the front terrace.

The king became curious and wanted to know which eminent person-ality haddied as to be given such a grand funeral. Some leaders from theprocession approached the king and in a lamenting and wailing tonetold him that the coffin was in fact that of 'Music'. Since it was strictlybanned in the country,they were suffering loss of daily income. On hear-ing this, the king smiled andsaid:

“Very good! Dig the grave so deep as to ensure that the dead MUSICdoesnot rise again for hundreds of years to come.

”Let us ponder over the reasons why Islam has forbidden the playing,hearingand even the handling of musical instruments.

The Islamic philosoply of life dictates that this worldly life is transtion-al and aquick passing one, whereas the life hereafter is eternal and moreimportant.Therefore Islam has forbidden those things which distract our

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attention fromthis fact and which lead us towards loose character andoverlooking of themoral duties of our life.

A number of these forbidden things in Islam are not only morally butphysicallyand mentally harmful as proved by a number of modernscientists.

Professor Horst Hecheck of Vienna reports:“The disharmonies of modern music freguently cause severe psycho-

logicaland physical damage to musicians. Doctors and music experts saycomplaintsrange from nervousness, depression and headaches to ulcersand impotence”

The toxic effect of the musical sound cannot be denied. Some years be-fore, itwas reported in a local newspaper in Daressalaam that a pregnantHinduwoman was much mentally engrossed in listening to a movingmusicalprogram in a cinema that she delivered a baby on the spotwithout realizingwhat was happening. The newspaper in criticizing theincident, remarkedwhether the place was a cinema hall or maternityhome!

A professor of Columbia University in America, Dr. Adler, writes thata bestmelodious record of music can badly harm a human body nervesand the warmer the weather, more the harm. He also proved that musicdoes upsetthe human nerves unnaturally causing considerable fatigue.The shaking effect of music also causes unnatural perspiration.

This research of Dr. Adler on music had such a widespread effect ontheAmerican people that many were led to stop listening to music. Thebelief that music was harmful for progressive nation reached a stagewhen a resolutionto ban it by law was presented with relevent proofsand arguments in the American senate. But in a nation where luxury andlust is wide spread how many could be expected to vote for such a ban?

It may be claimed that music has a soothing-effect and as such it is agood entertainment, but taking into consideration that it causes moreharm thangood, it becomes undesirable and one should abstain from it.Islam, as such,has forbidden music as we can see from the followingQuranic Ayat and the traditions of the Holy Prophet (S.A.W.)

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“But avoid the uncleanliness of the idols and avoid vain (false) words”(22:30)

According to the interpretations of all the major sects of Islam theabovementioned vain (false) words include false utterance and music. Itis worth noting that the divine instruction to avoid vain words (music) isin conjuctionwith the instruction to avoid the uncleanliness (pollution) ofidol. Thus thecondemnation of music is along with that of idol-worship.

The Prophet of Islam had said:“Two kinds of voices are resented byAllah: the wailing at the time of acalamity and musical rhythm at thetime of rejoicing.” (Nafahat Risaliyya)

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Chapter 8DO STARS INFLUENCE OUR DESTINY?

Once Imam Ali bin Abi Talib (A.S.) was leaving Kufa — (the then cap-ital of hiscaliphate in Arabia) — to go to a place called Nahrawan in or-der to quash therebellion of the Kharijites. One of his companions by thename Aleef told himnot to undertake the journey just then. Why? Be-cause according to thefindings of astrology, it was not an auspicious mo-ment, and this journey wouldnot end into victory. Ali bin Abi Talib(A.S.) replied in these words:(Nahjul Balagah sermon 79)

“Do you think you can tell the hour when a man goes out and no evilbefallhim or can warn of the time at which if one goes out harm will ac-crue?Whoever testifies to this falsifies the Qur'an and becomes unmind-ful of Allahin achieving his desired objective and in warding off the un-desirable. Youcherish saying this so that he who acts on what you sayshould praise you rather than Allah because according to your miscon-ception you have guidedhim about the hour in which he would securebenefit and avoid harm.

”After replying to Aleef, Ali bin Abi Talib (A.S.) turned towards thosewho hadgathered there and said:

People! Beware of learning the science of stars except that with whichguidance is sought on land or sea, because it leads to divining and an as-trologer is a diviner, while the diviner is like the sorcerer, the sorcerer islikethe unbeliever and the unbeliever would be in Hell. Get forward inthe name ofAllah.”

Contrary to the astrologer's advice, Ali bin Abi Talib proceeded at thesamemoment to Nahrawan and returned victorious from that war.

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Millions of people in the world have the tendency of consulting horo-scopes inorder to seek informatian about the future trends of their liveswhich theybelieve to be under the influence of the movement of starsand planets.

In our African Society, we have a section of people who frequentlyconsult theso called MWALIMUS or WITCH DOCTORS to seek thesecrets of their sufferings and to find out the future outcome of their ills.These people sufferfrom superstitions, psycholgical fears or imaginarysicknesses. The MWALIMUS OR WITCHDOCTORS who consider them-selves to be theexperts on prediction based on the movement of stars,have some setimaginary answers and cures to offer and in so doing theygo on minting money from the ignorant people.

How strange it is to suppose that our business, adventures, our health,our lifeand death are predetermined by the position of the stars andplanets and areunder the influence of their movement? What is over-looked is the fundamentalfact that both man and the heavenly bodies -the stars - the sun - the moonetc., are under the indisputable authority ofthe Creator Allah. Man's destingpresent and future well-being is all con-trolled by Him and Him alone. It is oneof those human weakness of en-slaved mentality which tend to bow down to abody created like himselfrather than recognize and have faith in the full andsupreme authority ofthe Creator Allah.

But why is it that so many people, including the educated and intelli-gent, arewilling to place their faith on what the astrologers have to say?

The answer is, that day by day, tremendous vacuum is occuring in thelives ofmany who previously truly believed in God. Worldly pleasureand occupation shave so much overtaken their minds that they canhardly pause to think andrecognize the true aim of life and the SupremePowers of the LIFE — GIVER.As such, they become desperate and in-order to find some sort of peace forthe disturbed mind, they doing toanything that may possibly give them somesort of consolation. Human-beings, by nature, must have something in whichto believe, and in theabsence of a meaningful faith in God, reliance is placeon superstition, oc-cultation, magic, witchcraft, etc.

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Astrology does not demand its followers to go to church or mosquenorperform rituals nor adhere to any moral commandments. All one hasto do isto buy newspapers or books and follow up what is publishedabout thehoroscopes. Or at times. approach an astrologer or a Mwalimu,pay his feesof a few shillings and seek information about the future.

During the times of Imam Jaffer Al Sadiq (A.S.), discussion and de-bates onvarious sciences in the world (and particularly in Arabia) wereat their peak.People of different beliefs and religions used to attend dis-courses by theImam. One of those sciences dwelt upon was astrologyand the Imamexpressly asked the people not to believe in it. Abdul Ma-lik bin Aayun was counted among one of the great traditionalists as wellas scholars in Islam. Hewas also an expert in astrology; and had strongfaith in the effect of thepositions and movements of the stars on dailylives of human beings. He had accumulated a number of books on thissubject and was always referring to them. Before taking any decision orstarting any work, he would makeastrological calculations to find outwhat guidance and trend he could get from the position of the stars.

Gradually it became his habit; and not even a small piece of workcould be done without prior astrotogical calculations. Day by day he be-came more andmore mentally engrossed in basing all his actions on thegood or bad omen ofthe stars. He became jealous of the people who ac-complished their daily workby having confidence in God and who neverworried about the positions of stars.

Once he explained his trouble to Imam Jaffer Al Sadiq (A.S.) who ex-pressedhis surprise that Abdul Malik had this undesirable habit and toldhim:“I command you to go and set fire to all those books”

He went and did as he was told. Thus he released himself from theburden ofmythical and imaginery influence of stars, and then he felt atease and quite relaxed in doing all his works by relying on God.

Hasheena state that he approached Imam Jaffer Al Sadiq (A.S.) andsaid tohim that there lived a man on their Island, who could reveal tothem unknownmatters, for example where and with whom stolen goodsare lying. The Imam responded by saying:“The Holy Prophet (S.A. W.)has said that one who goes to ask about anything from magician, sooth-sayer or a liar and believes in what he sayscertainly becomes an infidel(unbeliever) and denier of all the heavenlyscriptures revealed by Allah”

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The fact is that an astrologer, soothsayer magician or any type offortune -teller poses as a divine person, who thinks that he can forecastone's benefitor harm through the art of astrology thus, instead of prayingto Almighty Allah for warding off calamities and misfortunes, or offer-ing thanks to Allah forbounties HE has bestowed, he becomes indifferentand self confident in everymatter. Should he by chance prove successfulin some of his forecasts, hewould expect to be praised and be dependedupon by more and more people.This leads to atheism and is against thespirit of the teachings of the HolyQura'n in which the Almighty Allahsays:

Say: No one in the heavens and the earth knows the unseen but Allah;andthey do not know when they shall be raised.” (27:65)

Thus to approach fortune-tellers, palmists, astrologers and such otherswho claim to have power to peep into future and to know of hiddenmatters is to display lack of true faith in the Will of Allah, It is against theteachings of Islamand leads to infidelity.

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Chapter 9THE TRAGIC END OF AN OPPRESSIVE KING

Nadir Shah was King of Persia, a famous conqueror around earlyeighteenthcentury. He conquered India and with little resistance reachedDelhi during1739. Irritated and angered by some commotion by the in-habitants, he causedgeneral massacre and set fire to houses in Delhi.Thousands of people werekilled.

During the last night of his fife, Nadir Shah was seeing terrible night-mares and had lost mental peace and sleep. He would get out of his bednow and again,returning to it to get some comfort and sleep but to noavail. It was terrible torture for the Shah but no one dared to approachhim to find the reason. Only one person could dare to do so and he wasHusainali Muinul Mulk, a trusted friend of the Shah. He approachedhim and asked the reasons for his restlessness and lack of sleep. TheShah said that it was a deep personal secret which he would reveal tohim on condition that he did not tell anyoneotherwise the punishmentwould be by death.

Nadir Shah then related his secret saying that before he came on thethroneof Iran, he had seen a sensational dream. He had seen two prom-inent andgilttering personalities come to him and with much honour,they took him to aplace. There ten more glittering personalities wereseated with much dignity and awe. The Shah was then ushered beforeone of them and a dazzlingsword was respectfully tied around his waist.Thereafter one high personagesaid to him, “You are being designated forthe up liftment and welfare of Iranprovided people are treated well.”

Since then, the Shah added he had made progress in every sphere inhis life.Not only had he succeeded in sitting on the throne of Iran but he

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alsoextended domains. Having attacked at the cost of thousands killed,India alsofell and came under his rule.

Revealing his secret further to Husainali, Nadir Shah went on to saythat nighthe saw a very frightening dream when he went to sleep. Hesaw the same twoprominent and glittering personalities again but thistime it appeared as if they were not in good mood as in the previousdream. He saw he was being dragged and made to appear before thesame high personages in whose presence he was previously honouredwith the gift of a dazzling sword and good news about his future. Thistime in harsh tone he was asked if such wasthe way of treating theMuslim masses? The Shah added that “I was asked tosurrender thesword which was removed from my waist. Then with my handstiedaround my neck, I was dragged from one place to another. This dreamhas terribly upset me and I am unable to sleep tonight,”he concluded.

Alas the kingly life of Nadir Shah was destined to meet its tragic endas aresult of his massacres and crimes. He passed that night restlesslyand as the morning set in, he was killed by his enemies. He departedfrom this worldneither with head over his body nor with the kinglycrown over his head.

The fact is that Nadir Shah had misused the good omen he first re-ceived in adream. He thought he had become high and mighty andcould do whatever heliked. He had misunderstood, as many of us todaydo, that the blessings of kingdom, wealth, power or high status in life aresigns of divine favour. Wordly blessings to man are but temporarymeans of testing the strength of faith andaction in obedience or disobedi-ence of God's commands.

Among the sins and crimes which attract severe punishment in thislife as wellas in the next is oppression of people.

and they who act unjustly shall know to what final place of turningthey shall turnback. (26:227)

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Chapter 10IN WILLING SUBMISSION TO THE WILL OFALLAH

Abu Talha was one of the respected companions of ProphetMuhammad(S.A.W.) His wife Umme Salim was a woman of strong faithin Allah. They hada young son who was very dear to them. In particularthe father was deeplyattached to him. His name was Salim.

Once young Salim became so seriously ill that his mother lost hope ofhis survival. One day she sensed the end was imminent. Lest the dearfatherbecame too much upset on seeing the son die, she requested AbuTalha to goto the Prophet. After he had left the house, Salim breathed hislast. UmmeSalim immediately shrouded the dead body in a piece ofcloth and placed itinside a room.

Thereafter she went and cooked food for her husband. She adornedherselfwith perfume and sat waiting for him to return. When Abu Talhareturned heinquired about the health of his dear son. Umme Salimreplied that he wasasleep and it was better not to disturb him. Both satdown and ate their meal.And then lied down for a short rest. After "awhile, Umme Salim woke upsaying she wanted to ask him a question:“

Supposing someone entrusted us with a thing for some time and aftercome sand takes it back from us. Would you be unhappy with him?”

“Certainly not” replied Abu Talha. “A thing on trust to us must be re-turned tothe owner.”

Then Umme Salim decided to reveal what had happened to their son.She said, “Salim who was on trust to us has departed from this world.Allah the All Merciful, has decided to take him back from us.” So moved

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was Abu Talha to hear this said in this way that he exclaimed, “By Allahyou are the mother of the son and as such more deserving to be consoledfor this patience than I.”

Abu Talha then rose up for ablution and recited two raka't prayers forthe departed soul. There after he went to the Prophet and related the un-usual patience displayed by his wife over the death of their dear son. TheProphet was very glad and thanked Allah saying that his Ummat - hispeople were like those of Bani Israei. That is there were such people offor bearance and staunch faith as were to be found among the people ofBani Israel.

The fact is that the death of a dear son should have caused the motherUmme Salim much grief. Instead she exercised a lot of self-control andpatience soas to console her husband. It shows how deeply faithful andresigned to the will of Allah she was. What a splendid example of thepower of faith which the Prophet of Islam had described in these words:

“A person of Iman (faith) in his religion is stronger than a mightymountain.That is so because a mountain can be carved out whereas onecannot cutback any part of the faith of a believer since he holds it firmlywith deepattachment."

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Chapter 11THE CHOSEN FIVE DIGNITARIES OF ISLAM. AMIRACULOUS DISCOVERY OF SIXTY YEARS AGO.

It was in the year 1916 when the First World War was raging. A BritishMilitary patrol party was passing near a village named Ontra, a fewmiles fromJerusalem in Palestine. Suddenly the military party observed astrange light inthe darkness of the night. It was coming from a very oldsmall hillock. The officer-in-charge ordered digging it. After diggingtwelve feet deep, they cameacross a silverplate about two feet long andone and half feet wide. When the plate was taken out, its light dis-appered. The party took the plate to their Commander Major A.N. Gran-dell who scrutinised the plate in torch light andwas wonder struck.

The border of the plate was inset with precious stones and in thecentre of theplate, something was written in gold in some unknown lan-guage. Major Grandell sent the plate to the Commander of the ArmiesLieutt. General D.O.Gladstone. He in turn sent it to the British Archeolo-gical Department.

At the end of the war in 1919, research began into this unique plate. Acommittee of experts of ancient languages consisting of British,French,American and others was appointed. After many months ofstrenuous research, it was found that the inscriptions on the plate werein old Hebrew language used in the Old Testament (of the Bible.) On31st January, 1920 the following translation was submitted:

In Hebrew Language.Yah Ahmad MaqzaYah Eli AnsatahYah Bahtool AkashiYah Hasan Azofata

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Yah Hasin ba RafoEli, Eli, Eli,

English Translation.Reach O' Ahmad0' Ali, help me0' Batool, keep an eye0' Hasan, Be Kind0' Husain, grant us happinessAli - Ali – Ali

After the translation by experts, it was decided that the silver plateshould bekept in the archives of British Imperial Museum for display.But when the Lord Bishop of England came to know of it, he sent a dir-ective on 1st March, 1923,that the keeping of this plate in the museum orany other public place would work against Christianity. The plate there-fore must be kept in Secret Church Chambers. Thus it was kept and it isstill there in the same place.

The above mentioned discovery has been, quoted from “The Wonder-ful Stories of Islam” by Col. P. C. Implay, London, page 249, by theAhmed Hussein Shah, Advocate, in his book 'The Straight Path'.

The Holy Prophet Mohammad (S.A.W) had said that the first thing tobecreated by God before any creation was his LIGHT (NOOR). And thatLIGHTthen split to create AHLUL-BAIT, the household members of theProphet.They are known as the Holy PANJETAN, the household mem-bers of theProphet. They are the chosen and top most five dignitaries ofIslam. They are:

1. Prophet Muhammad (S.A.W.) (also called Ahmad)

2. Imam Ali (A.S.) (also called Haider) the soul of the Prophet andhisson-in-law.

3. Bibi Fatima (A.S.) (also called Batool) the only beloved daughterofThe Prophet.

4. Imam Hasan (A.S.) (also known as Shabbar) the son of Ali andFatima.

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5. Imam Husain (A.S.) (also known as Shabbir) the son of Ali andFatima.

Their greatness lies not only in being closely related to the Prophet, be-ing partand parcel of the FIRST CREATED LIGHT of the Prophet, butalso in theirsupreme sacrifices for the cause of Islam.

God Almighty had chosen them as the of supreme personalities ofIslam andinformed all the previous Prophets in advance of their emin-ently high positionand their sacrifices in the cause of Islam. The previousProphets always feltawed, by the names of PANJETAN. Whenever theybecame surrounded byany misfortune, they prayed for God's deliver-ance with the help of the holynames of these five dignitaries.

The silver plate inscribed with the holy names of PANJETAN - theholy fivedignitaries of Islam as related above, might have originatedfrom one of thepast Prophets and used for invoking Allah's mercy andblessing.

These five personalities are those whom Allah has exclusively keptaway fromall spiritual and physical impurity for ever. They are thosewho have beeninfallible and sinless from birth to death Ali, Fatima, Has-san and Husain (A.S.)are those whom the Prophet of Islam had identi-fied exclusively as members of his House and that they are with theQur'an and the Qur'an with them. They and the Qur'an are the supremeauthority in Islam after the Prophet.Whosoever adheres to both theQur'an and the People of the House will be saved from going astrayfrom the straight and true path of Islam.

Ibn Abbas relates the apostle of Allah Said:“Ali and Fatima and Has-san and Husain are my household members tillthe dooms day(qiyamat)”When asked 'which are the two luminaries?' the Prophetsaid:“Hassan and Husain and their father (Ali) is the light of the worldandtheir mother (Fatima) is the full moon for dark nights”Abu Hurairasaid: that the Apostle of Allah looked at Ali and Fatima and Hassan andHusain and said:“I am at war with him who wages war with you and amat peace with him who is at peace with you.”

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Chapter 12ALLAH IS THE GUIDE FOR EVERY CREATURE

Hamid had an inquisitive mind and was fond of learning all about wildlife, howthey lived and behaved. He used to obtain different books onanimals andkeenly study them. This hobby induced him to go out to thewoods in order toobserve animals in their natural surroundings.One day he accompanied his friend Abdul, Professor of Zoology and ex-perton animal life, to a nearby lake. They strolled on the shore and cameover tosee storks, with their long legs, calmly standing in the water tosnap uppassing fish with their long beaks. Storks thrive on fish. One ofthem forlonelystood aside, looking rather sick and unable to fly.Both Hamid and Abdul became curious to know what was wrong withthatbird. As they went nearer, the bird tried to flee, but could not do so.It had abroken leg. Lovingly they caught hold of the bird and examinedits leg. They were amazed to see that its injured leg had a plaster of drymud over it. Onremoving it they found the leg rather swollen. The bonewas either fractured or broken.Hamid was amazed to see this phenomenon and wanted to know moreaboutit. Surely, someone had shown mercy to the bird and had tried tohelp.“Is there a doctor around here who attends to sick or injured anim-als?” heasked.“No” replied Abdul. He added, “Before doctors could discover the bene-fit of plaster, this bird was already aware of it. It knew instinctively howto make useof mud to hold fractured or broken bone in place.” The treat-ment of brokenand fractured bones with lime plaster is well known inmedical circles as Plaster of Paris.Professor Henry Mondoor - a well known Zoologist Writes in one of hisbookson animal life that animals have amazing ways of curing their sick-nesses. It is from observing such animals that medical experts have madediscoveries about curing certain maladies.It is mentioned that when a cat catches cold or suffers from headache,

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itimmediately tries to find a particular herb which when eaten promptlycures this sickness. If it is not available the cat lies down in one corner totake complete rest. Alternatively it finds a warm place to lie down andthus feels better and is then able to move about normally.No wonder if it is from this experience that doctors today advise pa-tientssuffering from cold to rest at home for some days.One of the animals in the forest is a fox. it is cunning and has many en-emies.It has to contend with snakes in the forest. When bitten by a snake,the foximmediately looks for a particular herb which it applies to the bit-ten part of itsbody. That herb makes in ineffective the poison from thesnake-bite.A deer in the forest normally lives in the area where water is easily avail-able.This animal by nature swings and runs from place to place. In so do-ing, itsometimes develops excessive acidity which causes it to sufferfromrheumatic pain. When this happens, the deer is seen to go and standfor quitea time in a particular furrow of mineral water. Today Sulphurbath or mineralwater is considered a natural cure for rheumatic painseven among humanbeings.Now let us ask ourselves:Who inspires a stork to use mud plaster for itsfractured leg?Who guides acat to find a particular herb to cure its cold?Who shows a fox how to removepoison from snakebite?On deep reflection, we shall have to admit that it is no one else but thecreator Allah who inspires them how to remedy their ills. It is HE whoinspires theways of acquiring sustenance and meet the challenges of sur-vival in thisworld. On this the holy Quran says:He said: Our Lord is He Who gave to everything its creation, thenguided it(to its goal).” (20:50)However, it must be remembered that it is not good to hurt animals de-liberately. Islam teaches universal charity even towards animals.

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Chapter 13THE VALUE OF SINCERITY OF PURPOSE.

A story is told of a man who approached three workers who were do-ing thesame job. “What are you doing?” he asked each one of them sep-arately andgot different answers.

“I am cutting the stones” replied the first.“I am earning my livehood” replied the second.“I am building a mosque” replied the third.

Each of the three workers saw himself linked to a different purposeeach, onewas to that extent, different from others, although all workedalike and wereengaged in the same task.

Our two hands with which we work are in no sense different from thehands ofany other person. The value of what we do depends upon thequality of the inner purpose in our heart with which we do our work. Atrue Muslim works to earn God's pleasure.

In the words of Imam Khomeini (ra), the ultimate criterian in evaluat-ing men'sdeeds is the intent and the purpose of the doer rather than theexternal shapeof people's acts. Sincerity of purpose and God-fearing mo-tivation behind a Muslim's deeds were the principle feature which dis-tinguished his deeds from those of non-believers.

Islamic history provides glaring examples of how Muslims in minorityultimately triumphed over their enemies in much greater number andbetter equipped because of their faith and sincerity of their purpose… ..

Islam has emphasized the purity of intent before every act of virtue.Hence ofthe conditions provided for IBADAT (acts of worship) the mostimportant andthe primary one is IKHLAS (sincerity of purpose). Not

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only one draws fartherfrom Allah but he is discarded from divine bless-ings in acts where purity ofintent is lacking. The following ayats in theHoly Quran provide a goodguidance on the subject:

"Say: I am commanded that I should serve Allah, being sincere to Himinobedience.” (39:11)

“And call on Him being sincere to Him in obedience". (7:29)

What do we really mean by IKHLAS - the purity of purpose? Whenoneembarks upon worship of Allah or does any act of virtue, he is re-quired todiscard all wordly thoughts from his mind and cast his full con-centrationtowards Allah. He is expected to feel dependent on none butAllah for all hiswordly needs and put his trust in Him as the primarysource of all blessing sand reward. He is desired to throw his full weightin praying for all his lawful needs from Him. His sole aim for every actof virtue should be to seek notworldly gains but the pleasure of Allah.

What is the effect and outcome of IKHLAS - the purity of purpose?Numerous instances can be quoted of the lasting effect and fruitful out-come of actionsand work done with absolute purity of purpose - for thepleasure of Allah andHim alone. The following story should serve agood example.

It is related that when Prophet Adam landed on this earth fromHeaven, allkinds of creatures came forward to pay their respects andwelcome him onearth. To each one of them, Adam gave his blessings ac-cording to itsqualification.

When a flock of gazelles came forward to pay their respects, he gavehisblessings and patted them by passing his holy hand over their backs.Thelasting effect of this was the growth of navel-bag of musk (a blacksubstancewell known for producing a good perfume). When they re-turned home,another flock of gazelle on seeing the gift of musk askedthem where they hadgot it from. They explained that Prophet Adam hadpatted them and passedhis holy hand over their backs, in appreciation oftheir visit to him. The result was the growth of the navel-bag of musk.

This second flock of gazelle thought they too should get the gift. Withthis aim,they went and offered their salams and respects before Adam.

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The Prophet acknowledged and passed his hand over their backs also.But this time it showed no effect of producing the navel-bag of musk.They were naturally disappointed.

On their return home, they inquired the reason for this and were toldthat itwas because of lack of purity of intent and purpose. Their visit toProphet Adam was for specific aim of reward of the naval-bag of muskwhereas thefirst flock had paid the visit solely for the pleasure of Allahwithout any thoughtfor reward.

Today the musk producing creatures are the progeny of that very firstflock of gazelles.

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Chapter 14LOVE FOR ALLAH AND FOR HIS SAKE ONLY.

Muslims should begin giving Islamic education to their children fromtheir verytender age.Ali (A.S.) delighted in company of his children.Once he was sitting in hishouse with his two young children, Abbas, hisson, and Zainab, his daughter.

Ali (A.S.) said to Abbas, “Say 'WAHED'” (meaning 'ONE' in-Arabic).The boy uttered “WAHED”. Ali (A.S.) then asked him to say “ISNAIN”(Two). Abbasreplied, “I feel ashamed to utter 'two' from the same tonguewhich just said'ONE'.”

Ali (A.S.) hugged his son, pleased at such a charming expression.Sucha reply from Abbas indicated how deeply devoted he was in his belief in-Tawheed - Oneness of God. That true and staunch believer in one Godneverlikes to even imagine any association with One God.

Zainab then asked, “Dear father, do you love me?”, he said, “Yes, ofcourse,my children are like part of my heart”. On hearing this, she said,“You alsolove God. How can two loves be accomodated in one heart of atrue believer,the love of Allah and that of children?” Ali (A.S.) smiledand replied, “Love Godand for the sake of His love, you love Hiscreatures - children and fellowbeings too. I love you for the sake ofAllah.

Such deep thinking and words of true Tawheed on Zainab's part,pleased herfather and he gave her much praise and affection.

Prophet Muhammad (S.A.W.) once saw a young boy. He was gazingat theProphet in such a way as his eyes and face indicated deep love an-dreverence. This attracted the Prophet who went and stood near him. He

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asked him, “My son, tell me, do you love me?”.The boy replied, “Yes, Ohthe messenger of Allah, by Allah I do love youindeed”

Prophet: “Do you love me to the extent of your two eyes?”Boy: “I do so more than my two eyes”Prophet: “Do you love your father more than myself?”Boy: “Oh Prophet, my love for you is more than that for my father.”Prophet: “Do you love me to the extent you do your mother?”Boy: “I love you more than even my mother”Prophet: “Let me see, do you love me to the extent of your own life?”Boy: “Oh Prophet! Allah witness that I love you, even more than my

ownlife”

The Prophet was deeply moved at this reply and expressed his affec-tion forhim. Then he asked:“Tell me, do you love me to the extent you doAllah?”At this juncture, the boy smiled and said “ALLAH - ALLAH -ALLAH”. That Allah is loved more than anybody else. Neither youProphet nor anybody canbe loved more than Allah. Even if the Prophetis loved more than others; It is FOR THE SAKE OF ALLAH.

So moving were the words of the boy that everyone hearing this wasmuch impressed. The Prophet turned to his companions and said, “Youmust be likethis boy. Love Allah for all his blessings bestowed upon you.And love me forHIS sake and obey me.”

The Holy Qura'n describing those in love of Allah says:

“And those who believe are stronger in love for Allah ". (2:165)

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Chapter 15CONSEQUENCES OF INGRATITUDE TOWARDSALLAH'S BOUNTIES.

Allah is Rahman, the compassionate and looks after the welfare of allthecreatures in the world. People should all the time thank Him for Hiskindness.

In the past there existed a thriving town at some place in the MiddleEast onthe bank of a river known as Baliyan. These people were blessedwith Allah's bounties and were extremely wealthy. It was the time of ig-norance and peoplelived according to their whims. Ignorance is a diseaseand coupled with wealth, it may corrupt the mind and morals. Drunkwith affluence these people had lost their common sense and resorted tovery lowly and filthy habits. Food was so abundant that they lost all re-spect for it and they used bread assponge to clean things.

Almighty Allah, sent to them Propnet Daniel inorder to preach andguide themon the right path. But so deeply arrogant and intoxicated theyhad becomewith their wealth, and so busy they were in extravagant en-joyment of theirriches that they would not listen to him. Prophet Danielexplained and warnedthem not to treat God's bounties with ingratitudelest they be punished with His wrath and suffer shortages of food andabsence of rains. In response theyjeered at him and argued that they hadenormous surplus grains and foodswhich often was left to rot in thefields.

So gross was their negligence and ingratitude towards God's bountiesthateven a poor man had no respect for a loaf of bread. Once when abeggarcame to Prophet Daniel to beg for food he gave him a piece ofbread. Hethrew it away in total disrespect saying that it was useless astheir king usedto clean the lowly parts of the body with it.

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Prophet Daniel became extremely frustrated and angry. He prayed toAllah forHis wrath and punishment to overtake these people. Con-sequently divine wrath descended on them. Rains stopped and not adrop of water fell forseven years. All their rivers and springs dried up. soextremely short of foodand water they became that they started eatingthe very unclean and stinking pieces of loaves they had thrown away.They would scramble over a dead animal, they had lost all the pleasureand peace of mind.Such were the harsh consequences of their misdeedsand ingratitude.

Shortage of food had become so acute that once two women went toProphetDaniel to resolve their mutual dispute. They mentioned that theyhad earlierdecided that each would slaughter her child in turn and theywould eat itsflesh. One of them had already done so but the other wo-man was now tryingto find an excuse to back out from her pledge andrefused to slaughter herchild.

On hearing this story, Prophet Daniel wept at the turn of events andthepathetic situation of those people. Prophet Daniel deeply moved bythispathetic situation raised his hands in the supplication to Allah andprayed forthe resumption of rains and His blessings so that those peoplemay be freedfrom want and hunger. The wayward people had gotchastisement.

The lessons we derive from the above story are:1. When people of a place are blessed with extreme wealth an-

dprosperity they tend to feel independent of Allah and turn their backinrebellion against His commands. They display ingratitude against His-blessings by misusing them and indulge in extravagant spending inun-lawful enjoyments.

2. As a result of the people's ungrateful and rebellious attitude, theyat-tract divine punishment in the form of wrath such as lack ofrain,oppression by unjust rulers, natural calamity and disaster, and ab-senceof mental peace and security.

The holy Quran has drawn our attention on the subject in the follow-ing ayat:

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“And Allah sets forth a parable: (Consider) a town safe and secure towhich itsmeans of subsistence come in abundance from every quarter;but it becameungrateful to Allah's favors, therefore Allah made it to tastethe utmost degreeof hunger and fear because of what they wrought.”(16:112)

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Chapter 16FOOD FROM THE HOUSE OF ALI (AS)

Uhud is a wellknown place a few miles outside Medina. One of thehardestbattles of Islam was fought at this place. It was in defence ofIslam against the enemies - the non-believers who had come from faraway places.In this battle the Muslim fighters had set noble examples of self-sacri-fice.Many of them were martyred having fought bravely against the en-emies.Among them seven were fatally wounded and were breathingtheir last. All of them were also suffering from the pangs of thirst.Someone came to them with a cup of water hardly sufficient to quenchthethirst of one man. On offering the water to one of them, the water-bearer wasdirected towards another injured fighter lying besides him.This second fighter sent him to the third one near him, this third directedhim to the fourth, and soit went on till he reached the seventh warrior.When the seventh fighter was approached, he told him that since thefirst fighter was very thirsty, he shouldbe given the water first.The water-bearer then returned to the first injured fighter fend found hi-malready dead. He then went to the second thence to the third, findingeachalready dead. This happened also with the remaining fighters, allhaving diedby the time he reached. All of them departed from this worldthirsty leaving behind in history a golden example of Islamic brother-hood and self-secrificefor others.Islam has laid much stress on the importance of mutual help, co-opera-tionand sacrifice among Muslims. The Holy Quran dictates:The believers are but brethren, therefore make peace between yourbrethrenand be careful of (your duty to) Allah that mercy may be had onyou.” (49:10)The Holy Prophet had said:"One who starts his day without care for the affairs of Muslims is not aMuslim And Hazrat Ali (A.S) had said:"Helping fellow Muslim brothers increases one's sustenance. "A non-believer had just embraced Islam at the hands of the Holy

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Prophet. Hecomplained of hunger and the Prophet sent someone tobring food from hishouse. But unfortunately none was then available.The Prophet then asked hiscompanions, “Who can host this newly con-verted Muslim brother tonight?”Hazrat Ali (A.S.) came forward and offered to do so. Holding the newconvert'shand, he took him to his house.He asked Hazrat Fatima if anyfood wasavailable. She replied: “Only a little provision, enough for thechildren”. Hazrat Ali (A.S.) in response said “The guest must come firstbefore ourselves andthe children”Hazrat Fatima (A.S.) persuaded the children to sleep hungry thatnight.And Hazrat Ali (A.S.) reduced the light of the lantern. He then in-vited the guest tothe meal in the semi-darkened room. He sat with himpretending as if he wasalso eating but in fact he did not eat lest the guestwent hungry.Hazrat Ali - Fatima and their children fed the guest for the pleasure ofAllahwhile remaining hungry themselves. This self-sacrifice was somuchappreciated by Allah that the following ayat in the Holy Quranwas revealed intheir praise:“And those who made their abode in the city and in the faith beforethem lovethose who have fled to them, and do not find in their hearts aneed of whatthey are given, and prefer (them) before themselves thoughpoverty mayafflict them, and whoever is preserved from the niggardli-ness of his soul,these it is that are the successful ones.” (59:9)

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Chapter 17A SPLENDID EXAMPLE OF STAUNCH FAITH

Abu Baseer was one of the faithful companions of Imam Jaffer Sadiq(A.S.) herelates that once sitting with the Imam, a woman came in to aska question :“I am suffering from a disease. Doctors in Iraq have pre-scribed alcohol as theremedy. Do you, Oh Imam, permit me to drinkalcohol?”

The Imam in reply asked her:“According to what you say, doctors have prescribed alcohol as medi-

cine foryour sickness, why then don't you drink?”

The woman responded by saying:“I am your follower, if you permit me to take alcohol, I shall do so. If

not, I shallnot. Because if tomorrow on Day of Judgement I am asked byAllah, I shallsay I did so with the permission of my Imam.” Imam JafferSadiq'(A.S.) onhearing this turned to Abu Baseer and said:“Do you hearwhat this woman has to say?”

In other words, do you not wonder and appreciate the staunch faith ofthiswoman? Despite her illness, she does not follow the doctor's order totakealcohol but seeks our permission first.

Thereafter the Imam said:“By the name of Allah, I do not permit you to drink even a drop of that

becauseit is Haram. And should you drink, you will repent at that mo-ment when yoursoul reaches here.” So saying, the Imam pointed to histhroat. And three timeshe asked: “Do you understand what I say?” Andthe woman said “Yes”.

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Despite the fact that alcohol was prescribed as a treatment of her ill-ness the woman refused to touch it lest she broke the Shariat of Islamand sought thepermission of the Imam - the rightful representative of Al-lah on earth.

Alcohol drinking ultimately brings regret at time of death. One used todrinkingsuffers extreme agony at time of.death. The soul does not departeasily fromthe body. True faith with good action is the primary requisiteof a Muslim. Faithis the seed and good deeds the offshoot.

"One who consumes intoxicants will meet the Lord at death like a wor-shipperof idols."

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Chapter 18A VALIANT WOMAN OF FAITH

Zubeir was one of the close companions of the Prophet and Asma,thedaughter of Abu-Bakr, was his wife.

After the tragedy of Kerbala, Abdallah the son of Zubeir was in Mecca.Hemade an uprising against the Ommayyad Caliph Abdul Malik binMarwan andappointed his brother Musa'b as governor of Basrah.

Abdul Malik replied by launching an attack on Basrah and killedMusa'b.Thereafter he sent a large army under the command of Hujjaj IbnYusuf tofight against Abdallah bin Zubair.

Hujjaj surrounded Mecca and Abdalla with all the manpower at hisdisposalcame out in defence against the Omayyad attack from a raisedstand. Hujjaj and his people attacked with stone-throwing on the city ofMecca, causingextensive damage. When the situation became very grim,Hujjaj sent amessage to Abdulla saying that he would soon be defeatedhence it would be better if he surrendered to save further bloodshed ofMuslims, and also tosave further damage to the holy city of Mecca. Hewould guarantee that no harm would come to him but that the caliphwill decide his ultimate fate.

Abdulla responded by saying that he would think over that night andconvey his reply to him the following day.

Thereafter he went to his colleagues and friends for consultation. Allof them said that it was better to go out of Mecca and surrender to theCaliph. From there he went to his mother and reported the whole matter.His mother 'ASMA'was a woman of great courage and staunch faith. She

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asked:“Oh son! Was your uprising against Bani Ummayya for the sake ofworldly gains, or for the sake of Islam?”

Abdallah replied: “By GOD, it is for Islam and the proof of it is that Ihave notset my eyes over any worldly wealth nor have I accumulatedany money.

”Asma then told her son: “Therefore continue with the Jihad andshowforebearance against any affliction. Exercise patience and displaybravery likeHussein bin Ali, the leader of free and valiant people of theworld.”

Abdallah in reply said, “Oh my dear mother! I have also been thinkingthe same but wished to sound your opinion. Now I know that martyr-dom isacceptable for me. But my only worry is that they will chop me in-to pieces after my death.”

“Don't worry son! Like a sheep when slaughtered, flesh is cut intopieces but it does not cause it any pain”, the mother said unflinchingly.

Abdullah kissed his mother's hands, went inside his room and spentthat nightin prayers and recitation of Quran. When morning set in, hemade GHUSL(ablution) said his morning prayer and wearing his helmet,he went first to his mother to bid her farewell. The mother without anyemotion told him, “Son,fight these corrupt and wicked steadfastly sothat you qualify to enter heaven”

Abdulla came out and he saw that his army had all deserted him andrunaway except a few of his own kith and kin. He called them, “Oh freepeople!Let us proceed to the front and fight”.

Thus Abdulla with his few colleagues launched an attack against theenemylike a lion roaring in the jungle. It was the only battle of its kind inthe history ofArabia. After killing a number of his enemies, he was hit bya stone on theforehead and another one crushed his chest. Unable there-fore to continue thefight, he fell down to be surrounded by his enemieswho chopped off his headinstantly. His companions also were killedafter a short fight.

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When Hujjaj entered Mecca, he gave instructions that his body behanged atthe city gate and the severed head be sent to the caliph in Syria.It is said thatwhen the news of the killing of her son reached his mother,she did not cry norshed any tears but only uttered these words:“If myson were not to display such bravery he would not have been theson ofZubair!!!!”

Sometime had passed after this episode when Hujjaj once asked whatthemother of Abdulla was doing? He was informed of her above wordsandextreme forebearance over the killing of her son. Hujjaj was aston-ished anddecided to shake her spirits and patience. He prepared somewomen topersuade her to pay a visit to a place where the body of herson was hanging.When she arrived at that place and saw the state of herson's hanging body,she displayed no emotion whatsoever and with thesame calmness said:“Has not the time come for this mounted person tocome down thesaddle?”.

So saying she went away. When these words were conveyed to Hujjaj,hegave instructions to remove the body of Abdullah so that it could beburied.

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Chapter 19GREEDY EVEN IN OLD AGE

Haroon-AI-Rashid was one of the famous kings of Bani Abbas. Heruled from170 to 193 A.H. He was the one who had poisoned and killedImam MusaKazim(A.S.).

Once addressing his courtiers, he said that he was anxious to meet aperson who had personally seen the Prophet of Islam. He wanted toknow from himthe personal qualities of the last Prophet.

One courtier said that he knew an old person who lived in Yemen andwho claimed to have seen the Prophet personally. Haroon ordered thatevery effort be made to bring that old man to his court. A special litterwas sent to Yemen.There the old man who was already weak and re-duced to a skeleton was comfortably placed on it. Slowly he was carriedon a long journey from his home till he safely arrived in Baghdad, thecapital of the king.

On entering his court, Haroon warmly welcomed and seated him be-sides histhrone. He then asked him whether he had seen the Prophetpersonally. The old man in his weak and lowly voice replied:“Yes! I usedto sit near the pulpit of the Prophet and hear hisahadith(sayings)”Haroon asked him to describe the main features andappearance of the Prophet. He said:“The Prophet looked handsome andof sound physique. He had black and curly hair. His face was lumines-cent. He was fond of perfume and made useof it liberally, so much sothat the fragrance would remain behind for quitesometime wherever hepassed.”

Haroon then asked whether he remembered any saying of the Proph-et. The old man replied that he could still remember one in which the

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Prophet hadsaid:“Man grows old but two qualities in him still remainyoung: one is "greed" andthe second great expectation”

Haroon was quite happy to meet the old man and hear what he had tosayabout the Prophet. He then ordered that a handsome gift of money bepresented to him. He also instructed that he should be returned homeascomfortably as possible.

Thus the old man comfortably placed on his stretcher was then on hiswayback to his home in Yemen. Hardly had the litter reached a smalldistancefrom Baghdad when he suddenly raised his weak voice. Heasked to be sentback to Baghdad as he had an important matter to dis-cuss with the king.When he was brought back to the court, Haroon wasrather surprised andasked him if he had forgotten something. The oldman replied:“Oh King! Tell me whether the gift of money you gave mewas only the firstand the last or whether I could come every year to re-ceive a similar gift fromyou?”

On hearing this Haroon laughed and said to him:“You had rightlyquoted the Prophet as saying that the two qualitites of greedand long ex-pectation remain young and active even in old age.”

Haroon then promised the old man that he could expect repeated giftsyearlyas long as he lived. But alas! the greedy old man was not destinedto enjoyeven the first gift from the king. Back on his litter as he was com-fortably beingcarried, before he could reach his hometown in Yemen, hedied of greed butwithout enjoying his cherished gift of money fromHaroon.

The fact is that man by nature is born with greed in his character.The HolyQuran says:

Verily man is created avaricious (Greedy)." (70:19)Why is this instinct created in Man? The purpose is to make him work

hard toraise his standard of living. He should temper his instinct withvirtue by being considerate and generous and strive to attain the ulti-mate pleasure of Allah and high status in the life hereafter. The instinctof profit and possession is notmeant to make one selfish, to devote one-self to hoarding wealth, and to satisfy one's desire for worldly gains.

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Therefore this instinct needs to becontrolled and channelled into theright direction- by being generous andcharitable.

Prophet Muhammad (S.A.W.) was once asked who the wealthiest ofall menwas. In reply he said:

"The wealthiest of all men is the one who is not enslaved with greed".And Hazrat Ali (A.S.) had said:

"The greedy is in the shackles of disgrace."and the fourth Imam ZainulAbedeen (A..S.) in one of his prayers said:

"Oh Allah! I seek shelter from THEE from overriding desire and greedforworldly things".

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Chapter 20ISLAMIC EQUALITY AND FAIRPLAY IN PRACTICE

It was during the times when Hazrat Ali (A.S.) was the caliph of theMuslim Ummah. One day accompanied by his slave Qamber, he went tothe clothbazaar in Kufa. They stopped at one shop, and Ali (A.S.) reques-ted to seesome clothes. The shop keeper recognized him and said “OhAmeer-alMu'mineen! (Master of the faithful) I have and can offer youwhat you want.”

On noticing that he had already been recognized, Hazrat Ali (A.S.)withdrewfrom that shop without any deal.

Both then proceeded and stopped at another shop run by a youngman. Fromhim Hazrat Ali (A.S.) purchased two clothes, one costingthree dirham and theother two. He gave the more expensive one of threedirhams to Qamber andretained the cheaper one of lower quality forhimself. On seeing this, Qamberobjected saying that the better qualitycloth would befit him better since Ali(A.S.) was going on the pulpit todeliver Khutbas (sermons). To this Ali (A.S.)argued that the better gradecloth should be worn by Qamber who wasyounger and was more de-sirous of attractions. Besides, Ali (A.S.) added, thathe had heard theProphet recommending to them to clothe and feed theirslaves the sameway as they did for themselves.

From this story, three things are noteworthy:

1. That those in high posts in government should be careful not totakeadvantage of their positions in matters of personal interests. AtifHazrat Ali (A.S.) by withdrawing from that first shopkeeper wanted to-convey to him that the one who desired to purchase cloth was not theCa-liph of the country but Ali bin Abi Talib in his personal capacity.

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Theshopkeeper addressed him as Amir-al-Mu'mineen hence he wentawaywithout making a deal.

2. The Islamic Shariah has prescribed special and equitable rightsforslaves who must receive consideration as human beings. HenceHazratAli (A.S.) was putting this teaching into practice and setting aninvaluableexample.

3. That Islam has given consideration within limits to the natural de-sire ofyounger people to make themselves attractive. In giving bettercloth toQambar, Hazrat Ali (A.S.) wanted to make him feel happy.

Were men of high positions in public institutions today to serve the in-terests ofthe people only without misusing their positions for personalgains, peoplewould enjoy better prosperity and peace in the world.

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Chapter 21BIBLIOGRAPHY

1. Nahjul Balagha2. Mkatabe Islam3. Sokhanane Muhammad (S.A.W.)4. Waeze Khanewada5. Mulla Qader Husain Madrasi6. The Light7. Muwaddatul Qurba

Acknowledgment

Grateful thank to

M/s.Mohsin M.R. Alidina and Ahmed A.M. Jaffer for theirassistanceand suggestions.

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"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)